Meditation styles and Yoga practice

Guru Patanjali Preaching in Sadhana Yoga

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Part 15
Translation: -
All pleasure and sorrow experiences are the transformation of thought impressions in conscious mind. Hence the wise human being regards all characteristics and qualities of conscious mind that is subtlest nature essence and its thoughts as painful.

The wise or enlightened human being consider all thoughts of joy and pleasure as well as sorrow giving experiences of matter world as giver of pain, unhappiness, sorrow, misery and grief, as they are all the fruits of thought action, which in turn, are the fruits of lack of spiritual knowledge. The very pleasure and joys are accompanied by the painful realization that they are subject to change. It is because of the pains, unhappiness, sorrow, misery and grief of consequences and because of the adverse functioning of the characteristics and qualities of the subtlest nature essence that the wise saints or enlightened sages regard all experiences as painful.

There are five main types of pains, unhappiness, sorrow, misery and grief. They are the pain of consequences, the pain of craving and the pain of lingering past subliminal karma impressions. The fourth type of pain is the pain, unhappiness, sorrow and misery, which emanates from the characteristics and qualities of subtlest nature essence. The fifth type of pain, unhappiness, sorrow and misery is the pain, unhappiness, sorrow and misery of five kinds of thoughts and the reasons of their interest and mutual constraint of each other.

Besides this, there are pain, unease or sorrows. The reasons that lie behind all these and the reasons, on account of which pain, unhappiness, sorrow and misery is felt, are lack of spiritual knowledge, self-ego, affection, aversion and fear of death. A person on realizing about these afflictions dispels his lack of spiritual knowledge thought about them. These afflictions appear as a ball of pleasure and pain, unhappiness, sorrow and misery to a wise human being and to a human being of discrimination. The pleasures and pain, unhappiness, sorrow misery and grief appear as interchangeable. They appear as transient and non-permanent. The human body and unconscious mind, which experiences pain, unhappiness, sorrow and misery and pleasure, does not experience them on a permanent footing. The body and the mind experience the presence of pain, unhappiness, sorrow and misery in pleasure and the presence of pleasure in pain, unhappiness, sorrow and misery.

The wise or enlightened human being realize both pleasure and pain , unhappiness, sorrow and misery in thoughts as painful and consciously avoid both and live in tranquility, serenity and in fragrance of calmness of self conscious. The pain, unhappiness, sorrow and misery of consequence are a pain, unhappiness, sorrow and misery, which give pleasure at the time of undergoing the consequences of action. This type of pain, unhappiness, sorrow and misery, however, gives pain, unhappiness, sorrow and misery at the end. For example, affection is a pain, unhappiness, sorrow and misery of consequence. Affection towards one’s children that appears as a pleasure is in fact a type of pain , unhappiness, sorrow and misery of consequence. The pain, unhappiness, sorrow and misery of craving is that pain, unhappiness, sorrow and misery which at the time of undergoing the fruit of action is experienced as pleasure.

Hatred or aversion is a type of pain, unhappiness, sorrow and misery of craving. At the time of undergoing it, such a pain, unhappiness, sorrow and misery is felt, though it does not last forever. The effort to enjoy pleasure forever is the pain, unhappiness, sorrow and misery of craving. Undergoing a temporary pleasure tantamount to having a pain , unhappiness, sorrow and misery of craving. Comparing it with the pleasure of others also tantamount to having a pain, unhappiness, sorrow and misery of craving. Having aversion for the pleasure to others also tantamount to having a pain, unhappiness, sorrow and misery of craving.

It is a pain, unhappiness, sorrow and misery, which bring distress. The pain, unhappiness, sorrow and misery of subliminal impressions is that pleasure which at the time of undergoing, is felt on account of the thought of self-ego, affection, aversion or fear and is undergone as a pain, unhappiness, sorrow and misery. It leads to the fruits of action. It gives birth to the memory of thought of pleasure or pain, unhappiness, sorrow and misery that is lived in the future and becomes the seed of action. These seeds become characteristics and qualities of pleasure and pain, unhappiness, sorrow and misery of nature.

Nature’s three true characteristics and qualities and their sub emerging variable characteristics and qualities that are luminous and tranquility, activity and inactivity keep on working in different degrees and under different conditions. They also work in the body, breath, conscious mind, the unconscious mind and the inner core of conscious mind of the living beings. A particular attribute creates a particular apprehensive trouble while another attribute creates another type of non-apprehensive trouble. The mixtures of pure pleasure in the mixture of impure pain, unhappiness, sorrow and misery results in impure pain, unhappiness, sorrow and misery. At the time of undergoing pleasure the appearance of pain, unhappiness, sorrow and misery is experienced as pain after it gets immersed in pleasure.

Pleasures, which are born out of the contradictory states of the characteristics and qualities of subtlest nature essence, are in fact the characteristics and qualities of pain, unhappiness, sorrow and misery. The flow of the five kinds of thoughts flows concurrently and simultaneously in the mind. Some thoughts are in the shape of non-pain, unease or sorrows. These thoughts harbor thoughts about characteristics and qualities of self-conscious of soul and God essence. They also harbor meritorious and auspicious thoughts.

They further harbor thoughts of pleasure. There are other thoughts, which contemplate worldly pursuits. Such thoughts harbor pain , unhappiness, sorrow and misery thoughts. The one thought that is harbored in all the five kinds of thoughts, is the mixture of pleasure and pain, unhappiness, sorrow and misery. It is predominantly a thought of pain, unhappiness, sorrow and misery. The contrary state of thought is also pain, unhappiness, sorrow and misery. A wise man and a human being of discrimination have spiritual knowledge of the pain, unhappiness, sorrow and misery and pleasure provoking thoughts.

He also visualize that the pain, unhappiness, sorrow and misery and pleasure provoking thoughts are temporary and will not last forever. Pleasure is born out of pain, unhappiness, sorrow and misery. Pain, unhappiness, sorrow and misery are born out of pleasure. A wise human being and a human being of discrimination visualize that craving for worldly pleasure embodies pain, unhappiness, sorrow and misery and remains discriminated in it.

As such the Great Guru Patanjali says that a human being of wisdom and a human being of discrimination and a human being who has perfected the seeded spiritual union (Samadhi), feels and experiences that worldly pleasures are a tasteless and pain, unhappiness, sorrow and misery affair. Pleasure and pain, unhappiness, sorrow and misery appear meaningless to such a person. The experience of pleasure is undergone as an experience of such a pain, unhappiness, sorrow and misery. Pleasure is tasted as tasteless and is undergone as such. The experience of pain , unhappiness, sorrow and misery is undergone as a grace of God.

The seed of pleasure is experienced and undergone also as a grace of God. This state or condition creates interest and inclination in a human being of discrimination and a human being of wisdom and a disciple of seeded spiritual union called Samadhi. This interest is created when such a human being enjoys or undergoes the subliminal past karma impressions on becoming thought free, affection free, aversion free, enmity free and intellect free. This state or condition creates the enjoyment of fruits of karma action, the enjoyment of pleasure free and pain , unhappiness, sorrow and misery free action and enjoyment of action free fruits with craving free thoughts.

The Great Sage says that the enjoyment of consequences of karma actions as enjoyed in the subliminal impressions, are to be in the form of merit and demerit. They are to be in the form of pleasure and pain , unhappiness, sorrow and misery. The enjoyment of the consequences of karma actions and gross awareness is not to be stopped. It is to be enjoyed and undergone consciously and carefully. It is to be undergone by crossing beyond the craving for pleasure or pain , unhappiness, sorrow and misery, which is in grained in it. It is to be undergone by making it action free. It is to be undergone by restraining the thoughts of the unconscious mind. It is to be undergone by attaining spiritual knowledge about lack of spiritual knowledge and information knowledge of intellect or brain. True knowledge gets attained only at the time of undergoing the fruits of karma action. It does not get attained on stopping the undergoing of the fruits of action.

There is no heaven where there is no pain, unhappiness, sorrow and misery. There is no hell where there is no happiness or pleasure for the living beings. Heaven and hell are the indications of a living being’s mental state or condition. They are the indications of his thinking process. Tranquility, serenity, quietness and calmness and true happiness in mind lie beyond three characteristics and qualities of subtlest nature essence. The three characteristics and qualities of nature are Sat Vic; Rajas and Tam sic. True bliss is experienced in conscious mind after connection of subtle and matter states or things gets broken from the subtlest nature essence that is conscious mind of living being.

True fragrance of bliss and tranquility is experienced after crossing the subtlest of nature essence and by feeling beyond the life of an embodied self-conscious of soul. It is experienced on gaining entry into the subtlest world of the Dead and by concentrating on one’s self-conscious during the state of spiritual union.

The Great Sage Patanjali says that when there is craving for worldly pursuits and for sensate and sensual pleasures and when there is affection, aversion, fear and self-ego in a living being, it is at this time that the nature’s slothful attribute appears in full form. It is during the appearance of the slothful attribute that the living being experiences distress and lack of spiritual knowledge or information knowledge in his mind and body.

When there is no craving for matter worldly pursuits and there is no craving for other living beings and there is no affection, aversion, fear or self-ego, it results in the automatic elimination of self-ego and lack of spiritual knowledge and information knowledge of brain. It is here that the Sat Vic attribute of nature, which is the harmonious attribute, makes its appearance in full form. On the attainment of the harmonious attribute of nature, knowledge of lack of spiritual knowledge and knowledge of freedom from thought and knowledge of being pain , unhappiness, sorrow and misery free is experienced.

When a person indulges in the enjoyment of sensate and sensual pleasure, which is a manifestation of nature’s passionate attribute, then affection, aversion, fear and self-ego give pleasure and sorrow. At the time of enjoyment of the sensate and sensual pleasures and enjoyment of fruits of action consciously as non-affection, non-aversion and non-fear lead to the bliss of God. Such a state leads to the liberation from the cycle of life and death. It is in this state that merit and demerit both are cut as under by the sword of non-affection, non-aversion and non-free.

The Great Sage Patanjali says that liberation from the cycle of life and death cannot be achieved by stopping the undergoing of the consequences of matter karma actions or by performing meritorious deeds. Performance of meritorious deeds, does lead to a higher form of life of an embodied self-conscious of soul. The embodied self-conscious of soul gets the form of life of a god or goddess or prophet or seer. But becoming craving free and crossing beyond the experience of pain, unhappiness, sorrow and misery and pleasure and regarding it as the act of inner nature essence attain the liberation from the cycle of life and death. All this is possible when inner formless God’s essence commands are obeyed. It is God who bestows his mercy and benevolence on whom he pleases. It is by surrender of self-ego that a human being adopts spiritual knowledge and by the acceptance of the defeat of his self-ego that liberation is attained.

Knowledge of lack of spiritual knowledge is to be purified through the eight limbs of yogic discipline. Such yogic discipline comes under the domain of preparatory yogic discipline. First of all, the outer form of matter, formless subtle body, mind and breath are to be disciplined and perfected. Non-violence and habit of speaking the truth are to be cultivated in thoughts. Wealth, family, children and undertaking of worldly pursuits, are not to be craved for more than their requirement in thoughts. A happy, simple and pure and contented life is to be cultivated in thoughts. Self-discipline, self-meditation and worship of oneness and formless God along with the perfection of seeded spiritual union are to be made the pre-requisites in thoughts. During purification of seeded spiritual union both the happy and pain , unhappiness, sorrow and misery thoughts of the mind and their craving are to be stopped.

A thought free mind becomes intellect- free. It becomes clean. It becomes guilt-free. It becomes static and it becomes stable, calm, serene, tranquil, relaxing, peaceful, quit and happy. It is in this state that spiritual knowledge about lack of spiritual knowledge gets attained. Self-realization and God-realization are attained during seeded spiritual union called Samadhi that is a non-preparatory yogic discipline. It is by formless God’s grace and through contentment and by doing formless God’s bidding that true self- conscious and oneness formless God realization are attained.

Yoga Tip: - Select any one spiritual form & remain above any blind worship or superstition attached to it. Meditate on it with devotion regularly and consciously. Here is offered an icon of spiritual image of Tibetan Locket Spiritual. While fixing attention on spiritual form, hear, recite or remember its name repeatedly and continue to feel it for 15 minutes or so. It could work as short cut medicine to control and cure various kinds of bodily and mental strains and diseases such as sleeplessness, blood pressure, physical strains, mental worry and/ or mental fears. It also improves concentration and meditation cosmic power and makes mind refreshing. This simple sacred pendant in pewter encompasses horns, spirals and lotus petals. Peasants in Tibet as protection from evil spirits wear it since ages. Tibetan Locket Spiritual indicates that concentration and meditation in conscious mind with devotion on a object of nature generate peace, serenity and calmness in inner mind of human being.